Mai filaye ba shi da izinin yin hayar ƙasarsa don noma kwata-kwata, ko ya mallaki ƙasar da duk amfaninta ko kuma amfaninta kawai, ko ƙasar ta kasance ƙasar ’Ushri ce ko ƙasar Kharaji, kuma ko kuɗi ne ake biya ko wani abu daban. Haka kuma ba a yarda ya yi hayar ƙasar a kan wani ɓangare na abin da ta samar na abinci ko wani abu banda abinci, ko kuma a kan duk wani abu da ƙasar take samarwa, domin ana ɗaukar wannan a matsayin hayar ƙasa, kuma yin hayar ƙasa don noma haramun ne kwata-kwata. Al-Bukhari ya ruwaito cewa Manzon Allah ﷺ ya ce: “Duk wanda yake da ƙasa, ya noma ta, ko ya ba ɗan’uwansa ita. Idan ya ƙi, to ya riƙe ƙasarsa.” Muslim kuma ya ruwaito cewa Manzon Allah ﷺ ya hana a karɓi haya ko rabo a kan ƙasa. Sunan An-Nisa’i ya ce: “Manzon Allah ﷺ ya hana yin hayar ƙasa.” Muka ce: “Ya Manzon Allah ﷺ, shin za mu iya yin hayarta a kan wani ɓangare na hatsi?” Ya ce: “A’a.” Muka ce: “Mun kasance muna yin hayarta a kan bambaro.” Ya ce: “A’a.” Muka ce: “Mun kasance muna yin hayarta a madadin abin da ke cikin ruwan ban ruwa na Rabee’a.” Ya ce: “A’a, ku noma ta, ko ku ba ɗan’uwanku ita.” Rabee’a shi ne ƙaramin rafi, wato a yi hayar ƙasar a madadin noma ɓangaren da ke kusa da ruwa. An ruwaito da inganci cewa Manzon Allah ﷺ ya hana a karɓi haya ko rabo a kan ƙasa, ko a yi hayarta a kan kashi ɗaya bisa uku ko ɗaya bisa huɗu na amfanin gona. Abu Dawud ya ruwaito daga Rafi’a ibn Khadeej cewa Annabi ﷺ ya ce: “Duk wanda yake da ƙasa, sai ya noma ta ko ya bari ɗan’uwansa ya noma ta, kuma ba zai yi hayarta a kan kashi ɗaya bisa uku ko ɗaya bisa huɗu ko wani abinci ƙayyadajje ba.” Al-Bukhari ya ruwaito daga Nafi’, wanda ya ce: “An gaya wa ’Abdullah ibn ’Umar daga Rafi’a ibn Khadeej, wanda ya ce Manzon Allah ﷺ ya hana yin hayar ƙasa.” Saboda haka ’Abdullahi ɗan ’Umar ya tafi wajen Rafi’a, ni kuma na tafi tare da shi, don tambayar Rafi’a, wanda ya ce: "Manzon Allah ﷺ ya hana yin hayar gona." Nafi’a ya kuma ambata cewa ’Abdullahi ɗan ’Umar ya bar yin hayar gonar.

A landlord is absolutely not allowed to lease his land for farming, whether He possessed both its neck and benefit, or He possessed its benefit only, whether the land was ’Ushri land or Kharaji land and whether its rent was money or something else. He is also not allowed to lease the land for a part of its food production or for something else other than the food, or for any other thing which it produces at all, because this is considered leasing, and leasing land for farming is absolutely not allowed. It was narrated by al-Bukhari that the Messenger of Allah (pbuh) said: “Whoever has land let Him plant upon it or grant it to his brother. If He declined let Him hold his land.” Muslim also narrated, “The Messenger of Allah (pbuh) forbade a rent or a share be taken for the land.” The Sunan of An-Nisai states: “The Messenger of Allah (pbuh) forbade leasing the land.We said, ‘O Prophet (pbuh) of Allah, can we then lease it for some of the grain.” He said, ‘No.’ We said, ‘We used to lease it for the straw.’ He (pbuh) said, ‘No.’We said, ‘We used to lease it in return of that on the irrigating Rabee’a.’ He (pbuh) said, ‘No, plant it or grant it to your brother.’” What is meant by Rabee’a is the small stream, that is to lease it in exchange for planting the part which is alongside the water. It was soundly narrated that the Messenger of Allah (pbuh) forbade a rent or a share to be taken for the land, or to be leased for a third or a fourth of its harvest. Abu Dawud has narrated from Rafi’a ibn Khadeej that the Prophet (pbuh) also said, “Whoever has land, He has to plant upon it or let his brother plant upon it, and He cannot lease it for its third or fourth or a specified food.” Bukhari narrated from Nafi’, who said, “’Abdullah ibn ’Umar was told from Rafi’a ibn Khadeej, who had said that the Messenger of Allah (pbuh) forbade the leasing of land. So ’Abdullah ibn ’Umar went to Rafi’a and I went with Him to ask Rafi’a who said: The Messenger of Allah (pbuh) had forbidden the leasing of land.” Nafi’a also mentioned that ’Abdullah ibn ’Umar had given up the leasing of the land.

Waɗannan Ahadisai a fili suke nuna cewa Manzon Allah (ﷺ) ya hana hayar ƙasa. Ko da yake hani yana nufin umarni ne kawai na barin abu, akwai alamar da ke nuna cewa wannan umarni yana da ƙarfi kuma tabbatacce; domin sun ce wa Annabi (ﷺ), “Muna yin hayar ƙasa da kashi na amfanin hatsi.” Sai ya ce, “A’a.” Sai suka ce masa, “Muna yin hayarta da ciyawar gona.” Sai ya ce, “A’a.” Sai suka ce, “Muna yin hayarta da abin da ya tsiro a kan koguna.” Sai ya ce, “A’a.” Sannan ya tabbatar da haka ta hanyar cewa, “Ko dai ku noma ta, ko ku ba da ita ga ɗan’uwanku.” Tsananin jaddada hanin a nan a bayyane yake, kuma hakan yana nuna tabbatarwa. Haka kuma, tabbatarwa a harshen Larabci tana zuwa ko dai ta hanyar maimaita kalma, ko ta ma’ana. A cikin wannan Hadisi, an maimaita kalmar, wanda hakan yana nufin tabbatarwa.

These Ahadith explicitly show that the Messenger of Allah (pbuh) forbade leasing of land. Although forbidding means the order to leave only, there is an indication (Qareena) that this order is decisive; since they said to the Prophet (pbuh), “We lease for part of the grains.” He (pbuh) said, “No.” Then they said to him, “We used to lease it for the straw.” He (pbuh) said, “No.” Then they said, “We used to lease it for the Rabee’a.” He (pbuh) said, “No.” Then He confirmed this by saying, “Plant it or grant it to your brother.” His insistence in forbidding is clear here which denotes the confirmation. Moreover, confirmation in the Arabic language is either literal, by repeating the word or by meaning. In this Hadith, the word was repeated which means confirmation.

Dangane da yin hayar ƙasar Khaybar a madadin rabin amfaninta, wannan ba shi ne batun da ake magana a kai ba, domin ƙasar Khaybar an dasa ta da bishiyoyi ba fili ba (watau babu bishiyoyi a cikinta). Shaidar wannan ta zo ne a cikin abin da Ibn Ishaq ya ruwaito a cikin Seerah ta Manzon Allah ﷺ daga ’Abdullah ibn Abu Bakr, cewa: “Manzon Allah ﷺ yana aika ’Abdullah ibn Ruwahah zuwa ga mutanen Khaybar don ya kimanta amfanin gonaki tsakanin Musulmi da Yahudawa, sai ya kimanta rabonsu. Bayan da aka kashe ’Abdullah ibn Ruwahah a Mu’tah, sai Jabir ibn Sakhr ibn Umayyah ibn Khansa’a, ɗan’uwan Banu Salama, ya riƙa kimanta amfanin gonakin Khaybar.” Kimantawa shi ne tantance darajar ’ya’yan itatuwa a kan bishiyoyi kafin a girbe su. A bayyane yake cewa ƙasar Khaybar an dasa ta da bishiyoyi ba fili ba. Shuke-shuken da ke cikinta kuma sun fi ƙanƙanta da yankin bishiyoyin, don haka ɓangaren da aka dasa yana bin bishiyoyin a matsayinsa.

With regard to leasing the land of Khaybar in return of its half, this is not part of this subject, because the land of Khaybar was planted with trees and not smooth (i.e empty of trees). The evidence for this was narrated by Ibn Ishaq in his Seerah of the Messenger of Allah (pbuh) from ’Abdullah ibn Abu Bakr, “The Messenger of Allah (pbuh) used to send ’Abdullah ibn Ruwahah to the people of Khaybar to estimate the fruits between Muslims and Jews, so He estimated their part. After ’Abdullah ibn Ruwahah was martyred at Mu’tah, Jabir ibn Sakhr ibn Umayyah ibn Khansa’a, brother of Bani Salama, used to estimate the fruits of Khaybar.” Estimation is to determine the value of the fruits on the trees before it is collected. It is clear that the land of Khaybar was planted with trees and not smooth land. The plants which it contained were of a lesser size than the area of the trees, so the planted part follows the trees part in its identity.

Saboda haka, ƙasar Khaybar ba ta shiga cikin al'amarin hayar ƙasa ba; a maimakon haka, lamari ne na rabon amfanin gona (Musaqat), wanda aka halatta. Haka kuma, bayan haramcin da Manzon Allah ﷺ ya yi, Sahabbai sun guji yin hayar ƙasa, ciki har da ’Abdullah ibn ’Umar, wanda hakan ya nuna cewa sun fahimci haramcin hayar ƙasa.

The land of Khaybar was therefore not subject to a matter of leasing; it was rather sharecropping (Musaqat), which is allowed. Furthermore, after the prohibition by the Messenger of Allah (pbuh), the Sahabah abstained from leasing land, including ’Abdullah ibn ’Umar, which indicated that they understood the prohibition of leasing the land.

Sai dai haramcin hayar ƙasa yana kasancewa ne idan hayar tana don noma. Idan hayarta don wani abu banda noma, to halal ne. Mutum yana da izinin ya yi hayar ƙasa a matsayin wurin kiwo na rana, ko wurin hutawa (ga dabbobi), ko ɗakin ajiyar abincinsa, ko kuma ya yi amfani da ita don wani abu banda noma. Wannan kuwa saboda haramcin hayar ƙasa yana mayar da hankali ne kan hayarta don noma, kamar yadda ake fahimta daga hadisai ingantattu. Waɗannan ƙa'idodin ƙasa da abin da yake da alaƙa da ita sun bayyana hanyar da Shari'a ta takaita Musulmi a lokacin da yake aiki don ƙara mallakarsa ta hanyar noma.

However, the prohibition of leasing the land is only if it is for farming. If its lease is for other than farming, it is allowed. A person is allowed to lease the land as a day pasture or a resting place (for cattle) or a warehouse for his foods, or to use it for anything other than farming. This is because the prohibition of the leasing of land is focused on its lease for farming, as is understood from the sound Ahadith. These rules of land and what is connected with it, explain the manner by which the Shar’a restricted the Muslim when He works to increase his ownership through farming.